Blasphemy laws were first introduced to Muslim countries during the days of colonialism and are now a major obstacle to Islamic reform. Often used to restrict freedom of expression and to settle personal scores, these laws have led to devastating consequences for religious minorities and others whose views differ from the majority.
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Secular Good, Muslim Bad: Unveiling Tunisia's Revolution | Religion Dispatches - 0 views
Salam Al Marayati: Blasphemy Laws Are Against Islam - 0 views
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the Quran documents the criticism of Islam by poets and political leaders at the time of its revelation. Though the Prophet was accused of sorcery and mania, in each and every case, God did not order him to punish the blasphemers. Instead, His order to the Prophet was to respond to their hate speech with good speech and good work. In other words, Islam calls for freedom of speech and for competing freely in the marketplace of ideas.
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The Quran provides a response to defamation in general: "Good and evil are not equal; so repel evil with something good and better so that the one with whom there is enmity will become a close friend."
What is the 'proper' place of religion? | openDemocracy - 0 views
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In its more insistently assertive form, the line drawn in the name of secularism is sharp and one which squeezes out religion from the public sphere, reducing and limiting it to a matter of private, individual conscience. An example of this is the assertive sense of laïcité found in France, where there are bans on religious clothing in public schools (especially focussed on the Islamic headscarf) and face covering in public spaces (targeting burqas and niqabs); ‘burkinis’ have also been banned in some areas, and a recent controversy has erupted in relation to Muslim women wearing headscarves when accompanying children on school trips.
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Other secularisms, such as the forms of moderate secularism of most of the rest of Western Europe, draw a softer line and are more tolerant of religion’s public presence. In many ways religion is not only permitted but also encouraged in the public sphere. This is often through state-religion connections where religious organisations play a significant role in welfare provision in partnership with the state
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We might say that the secular state in this sense is interested in religion as far as it can serve the state’s purposes, providing services for its citizens that it is unable or unwilling to provide itself. It is not, however, interested in the religious reasons and motivations orienting these groups, and a deeper engagement at this level is either not sought or perhaps deliberately avoided.
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Europe Is Getting Tough on Political Islam - 0 views
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Europeans are concerned about the growing sway of Islamist groups that seek to push members of local Muslim communities to detach from mainstream society—mostly through preaching but also through various forms of social pressure, intimidation and, occasionally, violence— and resort to alternative legal, educational, and social systems
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For obvious reasons, terrorist attacks get all the attention from policymakers, security services, and the media. The activities of nonviolent Islamists, on the other hand, tend to be ignored: They are mostly legal, rarely flare up in dramatic incidents, and often bring (sometimes justified, sometimes not) charges of racism and Islamophobia to those who highlight them.
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These concerns are not new, but what is noteworthy is that they are no longer expressed almost exclusively by those on the right of the political spectrum but, much more frequently than in the past, by politicians and commentators of all political persuasions—not to mention security services.
Saudi Arabia's Arab Spring, at Last - The New York Times - 0 views
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The Saudi clerics have completely acquiesced.
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On foreign policy, M.B.S. would not discuss the strange goings on with Prime Minister Saad Hariri of Lebanon coming to Saudi Arabia and announcing his resignation, seemingly under Saudi pressure, and now returning to Beirut and rescinding that resignation. He simply insisted that the bottom line of the whole affair is that Hariri, a Sunni Muslim, is not going to continue providing political cover for a Lebanese government that is essentially controlled by the Lebanese Shiite Hezbollah militia, which is essentially controlled by Tehran.He insisted that the Saudi-backed war in Yemen, which has been a humanitarian nightmare, was tilting in the direction of the pro-Saudi legitimate government there, which, he said is now in control of 85 percent of the country, but given the fact that pro-Iranian Houthi rebels, who hold the rest, launched a missile at Riyadh airport, anything less than 100 percent is still problematic.
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wrench Saudi Arabia into the 21st century
How to Think About Empire | Boston Review - 0 views
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In your book, An Ordinary Person’s Guide to Empire (2004), you identify a few different pillars of empire: globalization and neoliberalism, militarism, and the corporate media. You write, “The project of corporate globalization has cracked the code of democracy. Free elections, a free press and an independent judiciary mean little when the free market has reduced them to commodities on sale to the highest bidder.”
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updates now would include the ways in which big capital uses racism, caste-ism (the Hindu version of racism, more elaborate, and sanctioned by the holy books), and sexism and gender bigotry (sanctioned in almost every holy book) in intricate and extremely imaginative ways to reinforce itself, protect itself, to undermine democracy, and to splinter resistance
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In India, caste—that most brutal system of social hierarchy—and capitalism have fused into a dangerous new alloy. It is the engine that runs modern India
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